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Matthew 2

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1 του δε ιησου γεννηθεντος εν βηθλεεμ της ιουδαιας εν ημεραις ηρωδου του βασιλεως ιδου μαγοι απο ανατολων παρεγενοντο εις ιεροσολυμα

2 λεγοντες που εστιν ο τεχθεις βασιλευς των ιουδαιων ειδομεν γαρ αυτου τον αστερα εν τη ανατολη και ηλθομεν προσκυνησαι αυτω

3 ακουσας δε ηρωδης ο βασιλευς εταραχθη και πασα ιεροσολυμα μετ αυτου

4 και συναγαγων παντας τους αρχιερεις και γραμματεις του λαου επυνθανετο παρ αυτων που ο χριστος γενναται

5 οι δε ειπον αυτω εν βηθλεεμ της ιουδαιας ουτως γαρ γεγραπται δια του προφητου

6 και συ βηθλεεμ γη ιουδα ουδαμως ελαχιστη ει εν τοις ηγεμοσιν ιουδα εκ σου γαρ εξελευσεται ηγουμενος οστις ποιμανει τον λαον μου τον ισραηλ

7 τοτε ηρωδης λαθρα καλεσας τους μαγους ηκριβωσεν παρ αυτων τον χρονον του φαινομενου αστερος

8 και πεμψας αυτους εις βηθλεεμ ειπεν πορευθεντες ακριβως εξετασατε περι του παιδιου επαν δε ευρητε απαγγειλατε μοι οπως καγω ελθων προσκυνησω αυτω

9 οι δε ακουσαντες του βασιλεως επορευθησαν και ιδου ο αστηρ ον ειδον εν τη ανατολη προηγεν αυτους εως ελθων εστη επανω ου ην το παιδιον

10 ιδοντες δε τον αστερα εχαρησαν χαραν μεγαλην σφοδρα

11 και ελθοντες εις την οικιαν ειδον το παιδιον μετα μαριας της μητρος αυτου και πεσοντες προσεκυνησαν αυτω και ανοιξαντες τους θησαυρους αυτων προσηνεγκαν αυτω δωρα χρυσον και λιβανον και σμυρναν

12 και χρηματισθεντες κατ οναρ μη ανακαμψαι προς ηρωδην δι αλλης οδου ανεχωρησαν εις την χωραν αυτων

13 αναχωρησαντων δε αυτων ιδου αγγελος κυριου φαινεται κατ οναρ τω ιωσηφ λεγων εγερθεις παραλαβε το παιδιον και την μητερα αυτου και φευγε εις αιγυπτον και ισθι εκει εως αν ειπω σοι μελλει γαρ ηρωδης ζητειν το παιδιον του απολεσαι αυτο

14 ο δε εγερθεις παρελαβεν το παιδιον και την μητερα αυτου νυκτος και ανεχωρησεν εις αιγυπτον

15 και ην εκει εως της τελευτης ηρωδου ινα πληρωθη το ρηθεν υπο του κυριου δια του προφητου λεγοντος εξ αιγυπτου εκαλεσα τον υιον μου

16 τοτε ηρωδης ιδων οτι ενεπαιχθη υπο των μαγων εθυμωθη λιαν και αποστειλας ανειλεν παντας τους παιδας τους εν βηθλεεμ και εν πασιν τοις οριοις αυτης απο διετους και κατωτερω κατα τον χρονον ον ηκριβωσεν παρα των μαγων

17 τοτε επληρωθη το ρηθεν υπο ιερεμιου του προφητου λεγοντος

18 φωνη εν ραμα ηκουσθη θρηνος και κλαυθμος και οδυρμος πολυς ραχηλ κλαιουσα τα τεκνα αυτης και ουκ ηθελεν παρακληθηναι οτι ουκ εισιν

19 τελευτησαντος δε του ηρωδου ιδου αγγελος κυριου κατ οναρ φαινεται τω ιωσηφ εν αιγυπτω

20 λεγων εγερθεις παραλαβε το παιδιον και την μητερα αυτου και πορευου εις γην ισραηλ τεθνηκασιν γαρ οι ζητουντες την ψυχην του παιδιου

21 ο δε εγερθεις παρελαβεν το παιδιον και την μητερα αυτου και ηλθεν εις γην ισραηλ

22 ακουσας δε οτι αρχελαος βασιλευει επι της ιουδαιας αντι ηρωδου του πατρος αυτου εφοβηθη εκει απελθειν χρηματισθεις δε κατ οναρ ανεχωρησεν εις τα μερη της γαλιλαιας

23 και ελθων κατωκησεν εις πολιν λεγομενην ναζαρετ οπως πληρωθη το ρηθεν δια των προφητων οτι ναζωραιος κληθησεται

   

Ze Swedenborgových děl

 

Arcana Coelestia # 1462

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1462. 'Egypt' means, in reference to the Lord, knowledge comprised of cognitions, but in reference to all others, knowledge in general. This becomes clear from the meaning of that country in the Word, dealt with already in several places, and specifically in 1164, 1165. Indeed the Ancient Church existed in Egypt, as it did in many other places, 1238, and while the Church was in that region all kinds of knowledge flourished there more than anything else; and this explains why 'Egypt' came to mean knowledge. But after those people desired to penetrate the mysteries of faith by means of all this knowledge, and so to inquire into the truth of Divine arcana from their own power, Egypt became a place of magic, and so came to mean factual knowledge which perverts, and which gives rise to falsities and derivative evils, as is clear in Isaiah 19:11.

[2] That 'Egypt' means all kinds of knowledge that serve a use, thus at this point knowledge comprised of cognitions which is able to serve as vessels for celestial and spiritual things, becomes clear from the following places in the Word: In Isaiah,

They have led Egypt astray, the corner-stone of the tribes. Isaiah 19:13.

Here it is called 'the corner-stone of the tribes', which was to serve as the base on which the things of faith meant by 'the tribes' were to rest. In the same prophet,

On that day there will be five cities in the land of Egypt which speak in the lip of Canaan and swear to Jehovah Zebaoth. Each will be called Ir Heres. On that day there will be an altar to Jehovah in the midst of the land of Egypt, and a pillar at its border to Jehovah; and it will be a sign and a witness to Jehovah Zebaoth in the land of Egypt, for they will cry to Jehovah because of the oppressors, and He will send a savior and a prince to them, and he will deliver them. And Jehovah will make Himself known to Egypt, and the Egyptians will know Jehovah on that day and will offer sacrifice and minchah, and will make vows to Jehovah and perform them. And Jehovah will smite Egypt, smiting and healing, and they will return to Jehovah; and He will be entreated by them, and He will heal them. Isaiah 19:18-22.

Used in a good sense here, 'Egypt' stands for people who possess facts, or natural truths, which are the vessels for spiritual truths.

[3] In the same prophet,

On that day there will be a highway from Egypt to Asshur, and Asshur will come into Egypt and Egypt into Asshur, and the Egyptians will serve Asshur. 1 On that day Israel will be the third with Egypt and Asshur, a blessing in the midst of the earth, whom Jehovah Zebaoth will bless, saying, Blessed be Egypt My people, and Asshur the work of My hands, and Israel My heritage. Isaiah 19:23-25.

Here 'Egypt' means knowledge consisting of natural truths, 'Asshur' reason or rational things, and 'Israel' spiritual things, which follow one another in that order. Hence the statement that 'on that day there will be a highway from Egypt to Asshur, and Israel will be the third with Egypt and Asshur'.

[4] In Ezekiel,

Fine linen with embroidered work from Egypt was your sail, that it might be to you an ensign. Ezekiel 27:7.

This refers to Tyre, which means the possession of cognitions. 'Fine linen with embroidered work' stands for the truths contained in all kinds of knowledge which are of service; belonging as they do to the external man facts ought to be of service to the internal man. In the same prophet,

Thus said the Lord Jehovih, At the end of forty years I will gather Egypt from the peoples among whom they were scattered, and I will bring back the captivity of Egypt. Ezekiel 29:13-14.

Here also 'Egypt' has much the same meaning, as is also said of Judah and Israel in many other places that they were to be gathered from the peoples and brought back from captivity. In Zechariah,

And it will be that whoever of the families of the earth does not go up to Jerusalem to worship the King, Jehovah Zebaoth, there will be no rain upon them And if the family of Egypt does not go up, and does not come . . . Zechariah 14:17-18.

Here also 'Egypt' is used in a good sense to have a similar meaning.

[5] That knowledge or human wisdom is meant by 'Egypt' becomes clear also in Daniel 11:43 where knowledge of celestial and of spiritual things is called 'the secret hoards of gold and silver' and also 'the precious things of Egypt'. And of Solomon it is said that his wisdom surpassed the wisdom of all the sons of the east and all the wisdom of the Egyptians, 1 Kings 4:30. And the house built by Solomon for Pharaoh's daughter had no other representation, 1 Kings 7:8 and following verses.

[6] The Lord's being taken into Egypt when He was an infant had no other meaning than that which here is meant by Abram, though He was also taken there so that He might fulfill all things that had taken place and were representative of Himself. The passage of Jacob and his sons down into Egypt represented in the inmost sense nothing other than the Lord's initial instruction in cognitions from the Word, as is also evident from what follows. In reference to the Lord the following is said in Matthew,

The angel of the Lord appeared to Joseph in a dream, saying, Rise, take the boy and His mother, and flee into Egypt, and be there until I tell you. He rose and took the boy and His mother by night, and departed into Egypt, and was there until the death of Herod, so that what had been said by the prophet might be fulfilled, when he said, Out of Egypt have I called My son. Matthew 2:13-15, 19-21.

This promise is stated in Hosea as follows,

When Israel was a boy I loved him, and out of Egypt I called My son. Hosea 11:1.

From this it is clear that 'the boy Israel' is used to mean the Lord, His instruction when a boy being expressed by the words, 'Out of Egypt have I called My son'.

[7] In the same prophet,

By a prophet Jehovah brought Israel up out of Egypt and by a prophet he was preserved. Hosea 12:12-13.

Here similarly 'Israel' is used to mean the Lord. 'A prophet' means one who teaches, thus teaching consisting of cognitions. In David,

Turn us back, O God Zebaoth, cause Your face 2 to shine and we shall be saved. You caused a vine to set out from Egypt, You drove out the nations and planted it. Psalms 80:7-8.

This too refers to the Lord, who is called 'the vine out of Egypt' as regards the cognitions in which He was receiving instruction.

Poznámky pod čarou:

1. The Hebrew of his text in Isaiah may be read in two different ways - serve Asshur or serve with Asshur. Most English versions of Isaiah prefer the second of these.

2. literally, Faces

  
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Thanks to the Swedenborg Society for the permission to use this translation.